English
Now, one must understand it like the sun and the sun's rays. Just as the sun radiates and retracts its rays, becoming a deity from the blessing of the deity in front generation is radiating; later, becoming the nature of the deity in front generation is the way of retracting. For that meaning, meditate on both oneself and the front generation focusing on the equality of self-nature. In this way, this near attainment should be practiced until the signs of approaching accomplishment appear. Third, regarding practice: it is permissible to rely on the external mandala or just on a painted image, but painted mandalas are mainly used during great practices, so during this practice, most of the time, both the painted image and the meditative mandala should be practiced together. Moreover, it is the same as the basis of near attainment, because it is necessary to visualize a larger mandala, so regarding the mandala of Vairocana: At this time, some consider it a single door, some consider it a double door, and some ancient Tibetans considered it to have extremely many double doors, etc. Although these statements have appeared, explaining this meaning based on the guru's instructions or other tantras, and depending on the difference in openings, there will be many different ways of explaining it, which would be confusing if viewed from a general perspective. Although I do not prevent such views, the direct teaching of the tantra is only a single door. Regarding the movement, some consider it monochrome, some consider it to be various colors, etc. According to the rules of yoga, it is monochrome, but here it is mostly in accordance with the action tantra, drawing patterns with golden eyeliner on a lapis lazuli background, etc., decorating it with one hundred and one colors, with mountains and forests, lakes, etc., and various pleasing creatures together, as a pure land. This tantra itself also speaks of the difference in places as the pleasure garden of the gods, etc., which is also in accordance with the beginning of the tantra. The movement represents the top of Mount Meru, the place where the thirty-three gods reside. The area from the outside of the wall to that outer edge is what is called the outer mandala in the tantra, and the meaning of mandala is mandala, which means abiding in a circle. If you want to draw the worldly environment, draw it in yellow, representing the golden ground, and you must draw the four continents on that ground.
Chinese
诶！因为有“在赡部洲书写梵天”等真实语。关于诸神的安立，主尊为毗卢遮那佛，身体为一个，面容为四个，或者观想任何面容都可以，但前者观想起来方便。四方佛的颜色也都是白色。经中说：“主尊和眷属的最初是净居天白色。”其他都是顺带理解的。四位明妃和供养天女们，以及门神们，在殊胜修法的一般修持中，颜色各有不同。亡者等寂静事业中，主尊和眷属都赞颂白色。供养天女是，经中说：“智者应将拉西亚等供养，书写在坛城方位上。”这是在一切智智的场合说的。在释迦牟尼佛的场合，说：“在坛城的所有方位上，应书写焚香等。”并在此场合说了焚香母等四位的咒语。互相补充的话，安立八位也不矛盾。但直接开示似乎是分别分配，所以在此不安置焚香母等比较重要。诸神的安住方式是，按照导师莲花戒在金刚界等中所说的覆印式，在此不必使用。特别是金刚夜叉是寂静的。如果将其做成粗短的，此时不会变成菩萨，会有变成忿怒尊的过失。而且按照此经的规矩，眷属的忿怒尊都有无量头手等，如果那样做，菩萨不齐全等，所有安立都会混乱。慈氏等菩萨和声闻缘觉们，不是一切智智坛城的人，而是转轮王的坛城的人。忿怒尊使者派遣的仆从各有四个，这十六位也是火焰燃烧的坛城的人，不是这里的。大天、星宿、大王、护方等，是各自所需坛城，以及转轮王中明确宣说的神，不是这个坛城的。因此，对他们来说，有佛、菩萨、声闻缘觉、忿怒尊、忿怒母以及白方护法等。
English
E! Because there are true words such as "Writing Brahma in Jambudvipa." Regarding the establishment of the deities, the main deity is Vairochana, with one body and four faces, or it is okay to visualize any face, but the former is easier to visualize. The colors of the four directional Buddhas are also all white. The sutra says: "The first of the main deity and retinue is the white Shuddhavasa." The others are understood incidentally. The four consorts and the offering goddesses, as well as the gatekeepers, have different colors in the general practice of the supreme practice. In peaceful activities such as those for the deceased, the main deity and retinue are all praised as white. The offering goddesses are, as the sutra says: "The wise should write the offerings such as Lasya in the direction of the mandala." This is said in the context of Sarvavid. In the context of Shakyamuni Buddha, it says: "In all directions of the mandala, incense and so on should be written." And on this occasion, the mantras of the four, such as the incense mother, are spoken. If they complement each other, it is not contradictory to establish all eight. But the direct instruction seems to be a separate allocation, so it is more important not to place the incense mother and so on here. The way the deities reside is that the covered seal style described by the teacher Kamalashila in the Vajradhatu and so on need not be used here. In particular, Vajrayaksha is peaceful. If it is made thick and short, it will not become a Bodhisattva at this time, and there will be the fault of becoming an angry deity. Moreover, according to the rules of this tantra, the wrathful deities of the retinue all have infinite heads and hands, etc. If this is done, all the establishments will be confused, such as the Bodhisattvas not being complete. The Bodhisattvas such as Maitreya and the Shravakas and Pratyekabuddhas are not people of the Sarvavid mandala, but people of the Chakravartin's mandala. The servants dispatched by the wrathful messengers each have four, and these sixteen are also people of the fire-burning mandala, not here. The great gods, constellations, great kings, guardians of the directions, etc. are the gods clearly proclaimed in their respective required mandalas and in the Chakravartin, not of this mandala. Therefore, for them, there are Buddhas, Bodhisattvas, Shravakas, Pratyekabuddhas, wrathful deities, wrathful mothers, and white-sided protectors, etc.
Chinese
是的，除了通过共同的意愿进入之外，不通过各自的生起次第进行生起，这才是遍知（一切智智）坛城获得资格的传承之真实意图。如果需要通过各自的生起次第进行生起，那么也需要各自的真言。如果将一切都汇集到这个坛城中，那么对其他坛城分别宣说的仪轨的需求就会减少。因此，有些人仅仅炫耀神众众多，这是一种小的错误。然而，如果想知道这些是什么，那么慈氏（弥勒）等十六位菩萨，可以像金刚界等一样，做成贤劫十六尊，或者像幻化网或者九顶坛城的仪轨等一样也可以。然而，这样做更好：慈氏（弥勒）和，普贤和，金刚手和，大慧和，寂静逝和，虚空藏和，除盖障和，观世音这八位，以及声闻中的，舍利子和，目犍连之子和，大迦叶和，具寿须菩提和，罗睺罗和，阿难陀和，贤护和，迦毗那。经中说：“声闻一切胜者和”，胜者是佛，因此，如来鲜花完全生长的国王威力，和宝髻，和持髻，和一切救护，和邪见信解，和金寂，和迦叶，和善眼这八位。独觉也有八位：香气充满和，低劣和，死相和，近死相和，白色和，白顶和，轮围和，轮围贤。如果要做成十六位菩萨，那么也应该像文殊根本续中所说的那样做，这样会更好。忿怒尊等在这部续中自己有阐明。要知道遍知（一切智智）在此处需要提醒迎请宾客的本尊：黄色梵天四面，有发髻，手持杖和水壶，有上衣和梵线，居住在瞻部洲。东方如帝释天在护方神之中一样。北方大自在天，右手持三叉戟和手鼓，左手持颅器和弓箭，颜色为灰色。西方是遍入天蓝色。
English
Yes, apart from entering through common intention, not generating through individual generation rites is the actual intent of the lineage that obtains the right to the mandala of Sarvavid (Omniscient). If it is necessary to generate through individual generation rites, then individual mantras are also required. If everything is gathered into this mandala, then the need for individually spoken rituals for other mandalas will be reduced. Therefore, some people merely showing off a large number of deities is a minor error. However, if one wonders what those are, then the sixteen Bodhisattvas such as Maitreya can be made like the sixteen of the fortunate aeon, similar to Vajradhatu, or like the ritual of the Magic Net or the Nine-Crested Mandala, etc. However, it is better to do it this way: Maitreya and, Samantabhadra and, Vajrapani and, Mahamati and, Peaceful Departure and, Akashagarbha and, Nivarana-Vishkambhin and, Avalokiteshvara, these eight, and also the Shravakas: Shariputra and, Maudgalyayana's son and, Mahakashyapa and, Subhuti and, Rahula and, Ananda and, Bhadrika and, Kapina. From the tantra: "Shravakas all the Victors and," since the Victor is the Buddha, therefore, the Tathagata Flower Perfectly Born King's Power, and Ratnaketu, and Ketumati, and Sarvatrata, and Mithyadrishti-vinashana, and Kanakavarna, and Kashyapa, and Suprabuddha, these eight. The Pratyekabuddhas are also eight: Fragrant Aroma and, Inferior and, Death Sign and, Near Death Sign and, White and, White Crest and, Circumference and, Good Circumference. If you are going to make sixteen Bodhisattvas, then it would be better to do it as it appears in the Manjushri Root Tantra. Wrathful deities, etc., are explained in this tantra itself. Knowing that Sarvavid (Omniscient) needs to remind the deities of the guest offering method at this time: Yellow Brahma with four faces, with a crown of matted hair, holding a staff and a water pot in his hands, with an upper garment and a Brahmin thread, residing in Jambudvipa. In the east, like Indra is among the directional guardians. In the north, the Great Ishvara, holding a trident and a damaru in his right hand, and a skull cup and a bow and arrow in his left hand, his color is ash-like. In the west is the blue Vishnu.
Chinese
是手持轮、杖、莲花、海螺者。星宿是昴星和坚固星等，关于“女鬼”和“妇女”，也有空行母和母神之称。但实际上，黑夜叉等不是女鬼，而妇女是怖畏九尊的妻子等，这出自本续自身。瑜伽母也是六十四瑜伽母等，或是吉祥天女八尊等。因此，女鬼是属于非天魔女的种姓，而妇女是天界的魔女。瑜伽母是她们之中，以明咒的力量和欲界的三摩地成就，拥有最强大的神通和力量者。其他的都容易理解，绘制坛城的时候，在周围安置佛、菩萨、声闻、缘觉、忿怒尊等，在金色的外围安置四大天王，以及其他世间神祇的坐垫，用不定量的各种颜色的彩粉堆积，不需要固定的模式。同样，续部里所说的世间手印，实际上是针对转轮王的坛城而言的，在那个坛城的仪式中需要结那些手印，或者如果想要成就那些世间神祇，也需要相应的那些手印，但并非所有智慧的仪式都需要那些手印。还有，对此进行研究，虽然这个续部像风一样广为人知是瑜伽续，但如果以《智慧明点续》为证，按照觉窝杰（阿底峡尊者）和萨迦班智达的观点，它完全适合作为行续。因为开篇的地点被说成是普通的天界，以及依赖于人类的生命所产生的业果故事等，从表达方式的词语角度来看，也不可能超过瑜伽续的范畴。从所表达的内容角度来看，也清楚地表明它是行续，因为只说了大型坛城仪式的自生本尊，并且只有通过誓言手印来亲近本尊，而这里没有手印的固定数量。那么，在转轮王的情况下，不是清楚地显示了事业手印吗？正如所说，如果将它分成两部分，那就是事业的
English
It is the one who holds the wheel, staff, lotus, and conch in his hands. The constellations are the Pleiades and the fixed stars, etc. Regarding "female demons" and "women," there are also the names of dakinis and mothers. But in reality, black yakshas, etc., are not female demons, and women are the wives of the Nine Terrifying Ones, etc., which comes from this very tantra itself. Yoginis are also the sixty-four yoginis, etc., or the eight auspicious goddesses, etc. Therefore, female demons belong to the lineage of non-divine demonesses, while women are the demonesses of the heavenly realms. Yoginis are those among them who, through the power of knowledge mantras and the accomplishment of samadhi in the desire realm, possess the greatest psychic powers and strength. The others are easy to understand. When drawing a mandala, Buddhas, Bodhisattvas, Shravakas, Pratyekabuddhas, wrathful deities, etc., are placed around the perimeter. The four great kings are placed in the golden enclosure, as well as the seats of other worldly deities. Piles of colored powders of various indefinite amounts should be arranged, without the need for fixed patterns. Similarly, the worldly hand gestures explained in the tantras are actually directed towards the mandala of the Chakravartin. It is necessary to bind those hand gestures in the ritual of that mandala, or if one wishes to accomplish those worldly deities, those corresponding hand gestures are also necessary, but not all rituals of wisdom require those hand gestures. Furthermore, examine this: Although this tantra is widely known as a yoga tantra, if the *Jnana Tilaka Tantra* is taken as evidence, according to the views of Jowo Je (Atisha) and Sakya Pandita, it is entirely appropriate as a practice tantra. Because the place of the introduction is said to be an ordinary heavenly realm, and the stories of karmic results that depend on human life, etc., from the perspective of the words of expression, it is impossible to go beyond the scope of yoga tantra. From the perspective of the content expressed, it is also clearly indicated that it is a practice tantra, because only the self-generation of the main deity of the large mandala ritual is mentioned, and there is only the approach to the deity through the samaya mudra, and there is no fixed number of hand gestures here. Then, in the case of the Chakravartin, isn't the karma mudra clearly shown? As it is said, if it is divided into two parts, then it is the karma of...